This book is about the lives of refugee women in Britain and France. Who are they? Where do they come from? What happens to them when they arrive, while they wait for a decision on their claim for asylum, and after the decision, whether positive or negative? The book shows how laws and processes designed to meet the needs of men fleeing political persecution often fail to protect women from persecution in their home countries and fail to meet their needs during and after the decision-making process. It portrays refugee women as resilient, resourceful and potentially active participants in British and French social, political and cultural life. The book exposes the obstacles that make active participation difficult.
readers’ activeparticipation in negotiating these questions
as the classics of Gothic fiction.
The noun phrase ‘narrative
props’ is taken from Andrew Smith, Gothic
Literature (Edinburgh: Edinburgh University Press, 2007 ), p. 3 (also see p. 4); the second
Great white hope of the Edwardian imperial romancers
after the fall of Jerusalem in December 1917, he encountered a hero to
rank with the best of them. Thomas E. Lawrence had been seconded as a
military attaché to Arabs in revolt against Turkish rule. Formerly an
archaeologist in Syria, Lawrence was fluent in Arabic and soon graduated
from liaison work to activeparticipation in military operations. Lowell
Thomas caught up with him in Jerusalem and
of nationhood. In this exploration of
women’s relationship with Irish nationalist movements, the
focus is upon their activeparticipation within the various
organisations inspired by nationalist ideals and their continuing
efforts to overcome opposition to that participation.
Nancy Curtin has provided a short account of
women’s contribution to the United Irishmen, the
White women and property holding in Barbadian plantation society
margins of the economic and social processes of slave societies. 4 An analysis of
property records reveals the social agency of white women within the
Barbadian property market, to an extent not previously recognised or
understood. White women in Barbadian slave plantation society were
social agents whose activeparticipation in the Barbadian economy made
them significant actors.
White women in the
women’s temperance unions were
expected to live up to rigorous standards of organisational and administrative skill, and key members of the BWTASCU came to temperance
reform with impressive human capital gained through a lifetime of public
service in their local communities. In sum, female temperance reform
should be viewed as a fundamental realm of women’s activeparticipation
in middle-class identity construction rather than simply as a religiously
inspired movement bogged down in a conservative understanding of
women’s social role.
1 The importance of
were only a few units that had the expertise to carry out the process.92
Furthermore, the instructions that most medical officers had been
given in respect of the provision of blood transfusions were inadequate.93 Given the potential dangers of the transfusion procedure,
it required the activeparticipation and supervision of medical staff,
with the support of nursing sisters and orderlies. By the time of the
Spanish Civil War, ‘great strides’ had been made in the storage and
preservation of blood for transfusion, enabling nurses and doctors to
reform groups and local government.
The feminine public sphere
The notion of the feminine public sphere is based on the activeparticipation of women in the formation of a middle-class identity which was
derived from a commitment to civic life and public service. Associationalism was a key feature of civil society in the 1870 to 1914 period, and
while women’s contribution to philanthropic societies has received some
attention this book represents a more concerted effort to link women’s
public careers with the rise of a middle-class identity. By taking a fresh
This book considers Northern Ireland’s constitutional nationalist tradition in the years leading up to the outbreak of the Troubles. Starting in 1932, the year in which the nationalist party the National League of the North walked out of the Northern Ireland parliament, and ending in 1970, when the Nationalist Party was eclipsed by a new generation of civil rights activists, it presents an account of the diverse political parties, organisations, and activists that sought to redress Catholic grievances and pursue the nationalist political goal of Irish unity through constitutional means. The book traces the emergence of anti-partitionism as a major preoccupation of constitutional nationalist groups and parties that existed in the period and critically examines a range of strategies which were intended both to galvanise Catholic support and to move closer to the goal of Irish unity. It assesses the context of these strategies as well as their outcomes and consequences. The fragmentary nature of Northern nationalism, the divisions between its rural Catholic conservative and urban secular labourist elements, and its strategic divide between parliamentary abstentionism and active participation, are all evaluated; so too are the problematic relationships that existed between Northern nationalists and successive Irish governments, and the continued challenges posed by militant Irish republicanism. Finally, this book explores developments in the 1960s when a liberal minority within constitutional nationalism called for a modernised politics and a new relationship between Nationalism and Unionism.
An Eight Day Passage (1977) is an exemplary example of a performance of extremity. This chapter looks at Kerry Trengove’s landmark performance of endurance, in which the artist was bricked into a breezeblock cell in a gallery and tunnelled his way out by hand over eight uninterrupted days. The performance was accompanied by a sophisticated invitation to active participation, co-co-creation and conversation by its audience. By reading this work in the aesthetic context of other practices of endurance art in the 1970s and the historical context of the miners’ strikes in Britain, as well as in dialogue with the decolonial pedagogy of Paolo Freire, this chapter discusses An Eight Day Passage in relation to duress, masculinity, limit-acts and limit-experiences, work, agency and relationality.